Volume, or more unerringly confirmed by experience than another, it is the degraded state to which mankind have been reduced by the fall of their first parents. Except the Scriptures be written in a strain of studied perplexity, one thing is certain, that man is not that holy and happy being which originally proceeded from the hands of his Maker. He is described, and every day's experience confirms the fact, as an apostate creature, fallen from the lofty elevation in which he once stood, and degraded both in his nature and condition; and without entering upon a tragical detail of the effects of the fall, it is enough to know, that on those subjects which are connected with his everlasting peace, he is clouded in his understanding, stupified in his conscience, and perverted in his affections. His heart is declared to be "deceitful above all things and desperately wicked;" his carnal mind is said to be enmity against God, and if we may regard the testimony of the most enlightened and virtuous of our species, we have a free and full acknowledgment that they were originally 'shapen in iniquity, and conceived in sin;' and that even in their holiest endeavours, they find a law in their members which wars against the law of their minds, and would bring them into captivity to the law of sin and death.'

Amidst the miseries and desolations of sin then, we are necessitated to inquire, how is the fallen edifice to be rebuilt, and the lost dignity of man to be repaired? Is it by an abortive effort to 'cast off the works of darkness and put on the armour of light;' to destroy the dominion of evil, and to bid into existence the pure and the spontaneous dictates of reason? The experiment has been made, and it is notorious even to a novice in the history of mankind, that in those chosen regions, where the empire of reason, of taste, and of philosophy has obtained, there have been exhibited, in allowed and licensed familiarity, crimes of the deepest and most malignant dye. Looking at man in the true light of his moral condition, a slave to the meanest of his appetites, and naturally addicted to the most fatal propensities, if the doctrine of Divine Influence be disclaimed, we have a right to demand by what process a clean thing' is to be educed out of an 'unclean thing;' or in other words, how a mind which in its unregenerate state is characterised, as earthly, sensual, devilish, is to be renewed after the Divine Image. In connexion with this part of the subject, we might dwell perhaps with much advantage on the necessity of spiritual influence, as respects the right and experimental apprehension of Divine truth; the bringing home to the mind in the way of an abiding conviction, the great and glorious redemption which has been accomplished, and the gradual developement of all those graces of the Spirit which constitute and adorn the Christian character. This view however would be too discursive, and it must suffice us to observe, that the Scriptures have not only given us a general assurance of the operation and influence of the Holy Spirit, but they have specified various particulars wherein He has engaged and promised his as

sistance. For instance, are we 'saved according to the mercy of God,' it is by the washing of regeneration, and renewing of the Holy Ghost:' is the love of God to be shed abroad in our hearts, it is by the Holy Ghost which is given to us:' Are we required to mortify the deeds of the body, this reformation is to be effected through the Spirit.' Are we to be filled with all joy and peace in believing,' it is through the 'power of the Holy Ghost'-it is the 'Spirit that helps our infirmities;' it is the Spirit that is 'to work in us both to will and to do;' it is the Spirit that is promised as a Comforter: in a word, if we be willing and obedient, and will entertain this heavenly guest in our hearts, by listening to his silent admonitions and receiving his salutary counsels, he will take up his abode with us, and will seal us unto the day of redemption :' he will direct us in our doubts, comfort us in our afflictions, support us in our troubles, fortify us against temptations, afford us strength and courage in life, assurance and victory in death. Hence it is that in the service of the Anglican Church, pure and apostolic and venerable as she is, we find so frequent a recurrence to supplication for the aid of the Divine Spirit. In our Litany, we are taught to pray, "that it may please thee to illuminate all bishops, priests and deacons, with true knowledge and understanding of thy word." In the Collect for the first Sunday after the Epiphany, we supplicate that the people may both "perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same."

And in the Collect for Whitsunday, that we may not multiply quotations, we use this petition : Grant us by the same Spirit to have a right judgment in all things." What the views of our Church are on this subject must be clear to every dispassionate mind. Her doctrines are derived from the Word of God; and in the act of putting into our mouths the petitions to which we have alluded, she tacitly insists both upon the necessity and reasonableness of Divine Illumination.

Still however, there is in the minds of some a lingering scepticism, and because they do not and cannot fully understand the mode, like the Jewish rulers, they are disposed to inquire how can these things be? It is not my intention here to enter at length upon the mode in which the Spirit of God may and does frequently act; but it may not be improper to observe, that our Lord himself in his remarkable conversation with Nicodemus, has furnished us with the most striking, and, doubtless, the best possible conception of the subject. He argues from the effect to the cause, and by a beautiful and familiar instance taken from the kingdom of nature, explains the operations of the kingdom of grace :-" The wind bloweth where it listeth and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth-so is every one that is born of the Spirit ;" as if he had said, the wind bloweth, but in what manner its motion begins, what direction it takes, how and when and where, it arises and subsides, you know not, neither can you explain —Thus it is

with the operations of the Spirit that actuates the spiritual and intellectual world. Generally speaking, perhaps, there is no alarming demonstration from without, and all is calm and serene within as the gentle dew, it revives and beautifies the parched ground, or as the soft and warm breezes of the air, it refreshes and invigorates the soul. Far be it however from us to limit the operations of the Spirit of God. He may meet the sinner, as in the case of the Philippian jailer, in the strong and powerful convictions of sin; or he may gently dispose our hearts, as in the instance of Lydia, and thus captivate us with the beauties of holiness. But whether it be in the strong wind that rends the rock, or in the still small voice that wraps the mantle of reflection around us, certain it is, that " Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God:" likewise, that "which is flesh is flesh, and that which is spirit is spirit ;" and so long as this obvious and necessary distinction remains, there is evidence, clear and convincing, both of the necessity and the reasonableness of a Divine and Spiritual Influence.

In applying the observations we have been induced to make upon this very important subject, I shall be permitted to advert to those efforts which, at the present period, are in operation to evangelize and to bless the world. We live not in the age of miracles, and I am afraid we are so conversant with second causes, as not unfrequently to overlook the first. We forget that except the -‘Lord keep the city, the watchman waketh but in vain,' so except a Divine power accompany our strenuous exertions in the career of benevolence, little or no good will be effected,-the infidel may laugh, and the scoffer may sit in the seat of the scornful; but it cannot be too deeply impressed upon the minds of all, that without the crowning benediction of a divine blessing, ‘a Paul may plant and an Apollos water,' but no effect will be produced. There must be, if I may so speak, the manifestation of the Spirit. as in the most exquisitely finished statue, there may be to all appearance, a countenance to beam and lips to speak, and yet withal a lifeless, cold and inanimate bust; so in our efforts towards the amelioration of our fellow-creatures, there may be in beatific attractive array, all the characteristics of a true and enlightened philanthropy, and yet it may be as sounding brass or a tinkling cymbal.'

For

If good is to be done, it is to be effected in the way of the Divine appointment; and as He who best knows that the spiritual interests of his Church are to be advanced, has declared that they are to be advanced, "not by force, nor by might, but by the Spirit of the Lord," so let all who have embarked, whether in a public or private capacity to advance the common cause of a common Christ, see that in all their doings "they begin, continue, and end them" under a profound impression of their own insufficiency, and the necessity of his blessing, from whom "cometh every good and every perfect gift."

W. H.

REFLECTIONS ON THE COLLECTS, EPISTLES, AND GOSPELS, Por THE ENSUING MONTH.

THR FOURTH SUNDAY IN LENT.

The Epistle, Gal. iv. 21. The Gospel, St. John vi. J.

In the Collect for this day, we have set before us, what is the language of the law to us sinners, and what that of the Gospel. The first declares that we" for our evil deeds do worthily deserve to be punished;" while the latter announces the blessed intelligence, how "by the comfort of" God's " grace we may mercifully be relieved, through our Lord and Saviour Jesus Christ."

Might it not be counted strange then that men should cleave to a legal dispensation, bringing upon them necessarily a curse, rather than to the free gift of redemption bearing with it a blessing. And yet in all ages, such has been the case. The Galatians, as we find from the Epistle, desired "to be under the law;" and thousands at this present hour have the same fatal wish. St. Paul would call upon all who feel thus, and say, "Do ye not hear the law?" Do ye not hear it distinctly announcing the insecurity of those who rely upon it? The very history of Abraham's family, of him who was the father of the Circumcision, shews, being allegorized, the nature of the two covenants to be of directly opposite tendency; the "children of the bondwoman," that is those who seek for justification by a covenant of works, being "cast out," while the "children of the free woman," (those who trust to Christ for justification,) are made "heirs," being "the children of promise."

The

The feast of the Passover being nigh, accounts for the " great multitude" described in the Gospel as following Jesus. question "whence shall we buy bread," &c. was put to Philip, probably from his being of Bethsaida, and therefore likely to have more local knowledge than the rest. The motives which induced such crowds to seek after Christ in order to be filled, do little credit to human nature. Alas! may it not be said that even in our days a great company come unto him," unto the Lord of life and glory, seeking for nothing higher than worldly benefit. "Put me I pray thee into one of the priest's offices, that I may eat a piece of bread."

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THE FIFTH SUNDAY IN LENT.

The Epistle, Heb. ix. 2. The Gospel, St. John viii. 46.

Could we not say with David of old, "O LORD our GOVERNOR,' in vain might we look for peace and safety. Sin would soon "have dominion" over us. In the Collect for the day therefore, we are directed to call upon " Almighty God," that by his great

goodness we" may be governed and preserved evermore, both in body and soul."

The words with which the Epistle commences had doubtless much emphasis in Jewish ears, "Christ being come .") he who was the expectation of Israel, the long looked for Messiah, at length having manifested himself. And being come, so qualified so endowed as he was, how perfectly would he effect the purpose for which he came. "The blood of bulls and goats" could take away ceremonial defilement under God's appointment, how completely then would "the blood of Christ" take away moral uncleanness from the souls of believers.

Happy it was for us, that our Lord could not only say to his fellow men," which of you convinceth me of sin ?" but to his coequal and coeternal Father even, he might exclaim, "Search and try if there be any unrighteousness in me." On this perfectness of Jesus rest all our hopes. But though he died to purchase life for sinners, and though pardon and peace are freely offered to all through him, yet were it not for the preventing grace of God none would believe unto salvation, it is only "he that is of God" who "heareth God's words." How little our Lord thought of the death of the body provided the soul be saved, we may gather from his declaration, If a man keep my saying he shall never taste of death." Abraham when he offered his son Isaac, and received him again from the dead, “ in a figure," then saw Christ's day, saw the manner in which all nations should be blessed through him. The language of the Jews "Thou art not yet fifty years old," has been supposed to imply that our Lord looked much older than he was, through trouble of soul,-" A man of sorrows and acquainted with grief;"-" No form or comeliness, and when we shall see him there is no beauty in him that we should desire him." Isaiah liii.

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THE SUNDAY NEXT BEFORE EASTER.

The Epistle, Phil, ii. 5. The Gospel, St. Matt. xxvii. 1.

Pride was not made for man, and least of all for Christians. The very foundation upon which all our hopes of heaven rest was, be it ever remembered, an act of "great humility," as the Collect for this day emphatically expresses it.

The Epistle which presses on us particularly the circumstances of Christ's becoming incarnate and dying for us, uses very striking language," being found in fashion as a man, he humbled himself." In the original it is, emptied himself-made himself void ;'* as though in putting on the garb of man, he imposed upon himself the lowest of all possible degradations. The death he died is dwelt on particularly, even the death of the cross." A species of punishment inflicted only upon slaves and malefactors, and which in those days brought to the hearers' ears the same associ

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* ἐκένωσε.